Parshas Yisro

Opiate Of The Elite

"The entire people saw the thinder and the flames..." (20:15)

Rashi cites the Midrash which teaches that since the verse states "kol ha'am
ro'im es hakolos" - "the entire nation was able to see the thunder",
miraculously all those who suffered from impaired vision had their sight
restored. Similarly, since the verse states that the entire nation responded
"na'aseh venishmah" - "we will do and we will obey", all those who were deaf
or mute were miraculously healed.[1] Why is physical perfection a
prerequisite for the Sinaitic revelation?

The Torah is dispelling the myth that religion is primarily a crutch for the
infirm and the misfortunate of society. Religion has always been prevalent
amongst the lower classes of society, bringing them solace and hope in the
face of the travails of their daily lives. The elite have generally shunned
religion with affluence and health in inverse proportion to religious
observance. The Jews leaving Mitzrayim were all laden with great wealth and
were miraculously cured from any physical ailment, for Hashem wanted to
ensure that there should be no misconceptions as to the nature of the Jewish
religion; it is not a religion solely for the misfortunate, but on the
contrary, for the elite.

1.20:15 2.

Essentially The Same

"I am Hashem, your G-d, who has taken you out from the land of Egypt..."

(20:2)

The commentaries all question why it was necessary for Hashem
to identify himself as the G-d who took Bnei Yisroel out of Egypt. Rashi
cites the answer given by the Midrash stating that at Sinai, Hashem appeared
to Bnei Yisroel as an elderly person, full of compassion, whereas upon
leaving Egypt, at the splitting of the Red Sea, He appeared as a powerful
warrior. This apparent dichotomy could leave a person with the impression
that the world is controlled by different deities. Therefore, Hashem
accentuates that He is the same G-d who took Bnei Yisroel out of Egypt.[1]

Monotheism is a basic tenet of Judaism introduced to the world by Avraham
Avinu. After Avraham, this concept was passed down from father to son, and
is the basic belief of every Jew. How could any person standing at Sinai
require a message regarding the unity of Hashem? Furthermore, another basic
tenet of Judaism is Hashem's omnipotence, His ability to perform any miracle
He desires. Why would there be any doubt that the G-d who split the Red Sea
and drowned the Egyptians is the same force at the Sinaitic revelation?

The Midrash is offering a powerful insight into the level of revelation
which occurred at both the Red Sea and Sinai. All miracles require some
level of revelation of the presence of Hashem. However, the level of
revelation at the splitting of the Red Sea and at Sinai was so strong that,
although

Hashem is incorporeal, having no body or form, the people experiencing this
event perceived that they "saw" Hashem's true essence. It would cause great
conflict in the human mind to perceive Hashem's essence in one form, and
then again in another. It required a statement from Hashem to prevent any
misconceptions and to prove that there were no inconsistencies in His true
essence.

1.20:21.

Taking A New Identity

"who took you out of the land of Egypt "(20:2)

This week's parsha records the Decalogue. The first
commandment, which is the basis of all precepts, requires us to believe in
the existence of Hashem. Hashem identifies Himself as the One "who took you
out of the land of Egypt". The Ibn Ezra recounts a question which he was
asked by Rabbi Yehuda Halevi[1]: Why does Hashem define Himself as the G-d
who took us out of Egypt?[2] It seems that a more appropriate title for
Hashem would be "G-d, Creator of the Universe". Defining Hashem as "Creator"
identifies Him as the One responsible for all existence, while, "the One who
took us out of Egypt" indicates that He is responsible for only one
historical incident.

Rashi, apparently sensitive to this difficulty, comments "kedai hi
hahotsa'ah shetihiyu mishubadim li" - "Taking you out of Egypt is sufficient
reason for you to be subservient to Me."[3] Most commentaries interpret that
Rashi is explaining that we are obligated to be subservient to Hashem
because He saved us from the tyranny of Pharaoh. Citing the Midrash, Rashi
offers a second explanation; Hashem was identifying Himself at Sinai as the
same power that took Bnei Yisroel out of Egypt. When punishing the Egyptians
Hashem appeared as a "man of war", while at Sinai He appeared as an "elderly
man full of compassion". Hashem was dispelling the notion that there were
two different deities. He therefore stated at Sinai "I am the G-d who took
you out of Egypt."[4] How does compelling Bnei Yisroel to subjugate
themselves to Him reflect the compassion of an elderly man?

Bnei Yisroel left Egypt to begin a relationship with Hashem. Rashi is not
stating that the basis of our relationship with Hashem is that we owe Him
our allegiance because He saved us. Rather, Rashi is explaining that the
basis for every healthy relationship is each party's concern for the
well-being of the other. Hashem's taking us out of Egypt reflects His
compassion and care for the Jewish people, and it is therefore the
cornerstone of the relationship. "Kedai hi hahotsa'a" means that it is
fitting that this act should be the basis for our serving Him, for He has
shown His commitment and concern for our well-being.

The relationship forged at Sinai is described by our Sages as a marriage; by
definition it must be exclusionary. Stating that Hashem created the world
does not indicate a unique concern for the Jewish People alone. Therefore,
it could not be the cornerstone of the marriage. The exodus from Egypt,
which was performed exclusively for us, is the appropriate basis of our
marital bond.